With reference to the analysis of different notions (Bar- On, 1997; 2002; Bar-On & Parker, 2000; Salovej & Mayer, 1990; Mayer, Caruso & Salovej, 2000; Goleman, 1995; 1998; Saarni, 2000, etc.) of emotional intelligence (Rudaitiene, 2004) and critical comments (Boler, 1999), the paper accentuates ethical and consequently educational potential of emotional intelligence (EI), which could be realized in the process of EI realization into emotional competence (EIK). Justification of the concept of EI in ethical aspect (EI-eth) is based (ibid) on Griseri (1998) theory of ethical change according to which value perception and value change happen through ethical decision making, when sympathy disturbs stability while consistency blocks inertia in the system of values, thus creating tension, which manifests itself as doubt. Sympathy, being an emotional element, works in relation to the disposition to self and how it relates to others; while consistency, as a cognitive element, relates to self-concept and its influence on others. The notion of self-disposition based on one's disposition to other when a person seeks to equalize discrepancies between self and other is the main area of EI-eth (Rudaitiene, 2005). The analysis (ibid) claims that a disturbed balance of the value system of a person implies his(her) perception, that certain action is not congruent with the demands of ideal principles; the incongruity is experienced more or less emotionally, so a person tries to soften emotions, by making ethical decision, based on the overall power of EI. Scientific background of the research is based on the process of an individual's effort to balance tension between one's self-regard and empathy (SG>